and brother of James
The Case for Mary's Perpetual Virginity By: Tim Staples
Second, if we examine more closely the example of James, one of these four "brothers of the Lord" mentioned in Matthew 13:55, we discover him to be a cousin or some other relative of Jesus rather than a uterine brother. For example, Galatians 1:18-19 informs us: "Then after three years I [Paul] went up to Jerusalem to visit Cephas, and remained with him fifteen days. But I saw none of the other apostles except James the Lord’s brother."
Notice, the "James" of whom Paul was speaking was both a "brother of the Lord" and an "apostle." There are two apostles named James among the 12. The first James is revealed to be a "son of Zebedee." He most likely would not be the "James" referred to because according to Acts 12:1-2 he was martyred very early on. Even if it was him, his father was named Zebedee, not Joseph.
Paul more likely is referring to the second James who was an apostle, according to Luke 6:15-16. This James is revealed to have a father named Alphaeus, not Joseph. Thus, James the apostle and Jesus were not uterine brothers. Easy enough. Some will argue, however, that this "James" was not an apostle or that he was not one of the original 12. Though this is a possibility—others in the New Testament, such as Barnabas in Acts 14, are referred to as "apostles" in a looser sense—the argument from Scripture is weak. When Paul wrote about going "up to Jerusalem" to see Peter, he was writing about an event that occurred many years earlier, shortly after he had converted. He was basically going up to the apostles to receive approval lest he "should be running or had run in vain." It would be more likely he would have here been speaking about "apostles" (proper), or "the twelve."
But for those inclined to argue the point, the Catechism of the Catholic Church uses another line of reasoning:
The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, "brothers of Jesus," are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls "the other Mary." They are close relations of Jesus, according to an Old Testament expression. (CCC 500)
The Catechism here refers to the fact that 14 chapters after we find the "brothers" of the Lord listed as "James, Joseph, Simon and Judas," we find "James and Joseph" mentioned again, but this time their mother is revealed as being named Mary, but not Mary, the Mother of Jesus. We can conclude that "James and Joseph" are "brothers" of Jesus, but they are not uterine brothers.
But what about Matthew 1:24-25, and the claim Jesus was Mary’s "firstborn son" and that Joseph "knew her not until" Christ was born? Does Matthew here teach that Mary had other children?
Exodus 13:1-2 reveals something very important about the firstborn in Israel: "The Lord said to Moses, ‘Consecrate to me all the firstborn; whatever is the first to open the womb among the people of Israel, both of man and beast, is mine.’"
The "firstborn" were not given the title because there was a "second-born." They were called "firstborn" at birth. Jesus being "firstborn" does not require that more siblings be born after him.
Until Then
Scripture’s statement that Joseph "knew [Mary] not until she brought forth her firstborn" would not necessarily mean they did "know" each other after she brought forth Jesus. Until is often used in Scripture as part of an idiomatic expression similar to our own usage in English. I may say to you, "Until we meet again, God bless you." Does that necessarily mean after we meet again, God curse you? By no means. A phrase like this is used to emphasize what is being described before the until is fulfilled. It is not intended to say anything about the future beyond that point. Here are some biblical examples:
2 Samuel 6:23: And Michal the daughter of Saul had no child to (until) the day of her death. (Does this mean she had children after she died?) 1 Timothy 4:13: Until I come, attend to the public reading of scripture, to preaching, to teaching. (Does this mean Timothy should stop teaching after Paul comes?) 1 Corinthians 15:25: For he (Christ) must reign until he has put all his enemies under his feet. (Does this mean Christ’s reign will end? By no means! Luke 1:33 says, "he will reign over the house of Jacob forever and of his kingdom there shall be no end.") In recent years, some have argued that because Matthew 1:25 uses the Greek words heos hou for "until" whereas the texts I mentioned above from the New Testament use heos alone, there is a difference in meaning. The argument goes that Heos hou indicates the action of the first clause does not continue. Thus, Mary and Joseph "not having come together" would have ended after Jesus was born.
The problems with this theory begin with the fact that no available scholarship concurs with it. In fact, the evidence proves the contrary. Heos hou and heos are used interchangeably and have the same meaning. Acts 25:21 should suffice to clear up the matter: "But when Paul had appealed to be kept in custody for the decision of the emperor, I commanded him to be held until (Gk. heos hou) I could send him to Caesar."
Does this text mean that Paul would not be held in custody after he was "sent" to Caesar? Not according to the biblical record. He would be held in custody while in transit (see Acts 27:1) and after he arrived in Rome for a time (see Acts 29:16). The action of the main clause did not cease with heos hou.